Origins

Old Testament

Roots of Christian pacifism can be found in the scriptures of the Old Testament according to Baylor University professor of religion, John A. Wood.[2] Millard C. Lind explains the theology of warfare in ancient Israel as God directing the people of Israel to trust in Him, not in the warring way of the nations, and to seek peace not coercive power. Dr. Stephen B. Chapman expresses the Old Testament describes God's divine intervention, not human power politics, or the warring king, as key to the preservation of Israel.[3] Millard C. Lind asserts the Old Testament reflects that God occasionally sanctions, even commands wars to the point of God actually fighting utilizing the forces of nature, miraculous acts or other nations.[4] Millard C. Lind further argues God fights so that Israel doesn't have to fight wars like other nations because God delivers them.[4] God promised to fight for Israel, to be an enemy to their enemies and oppose all that oppose them (Exodus 23:22). Pacifist, John Howard Yoder explains God sustained and directed his community not by power politics but by the creative power of God's word, of speaking through the law and the prophets.[5] The scriptures in the Old Testament provide background of God's great victory over evil, sin and death. Dr. Stephen Vantassel contends the Old Testament exists to put the issue of war and killing in historical and situational context.[6]

Throughout the Old Testament, there is a movement in the role of war. Dr. Stephen B. Chapman, associate professor of Old Testament at Duke University asserts God used war to conquer and provide the Promised Land to Israel, and then to defend that land. The Old Testament explains that Israel does not have to fight wars like other nations because God delivers them.[3] Starting with the Exodus out of Egypt, God fights for Israel as a warrior rescuing His people from the oppressive Egyptians (Exodus 15:3). In Exodus 14:13 Moses instructs the Israelites, "The Lord will fight for you; you need only to be still." The miraculous parting of the Red Sea is God being a warrior for Israel through acts of nature and not human armies.[4] God's promise to fight on behalf of His chosen people is affirmed in the scriptures of the Old Testament (Deuteronomy 1:30).[7] According to Old Testament scholar, Peter C. Craige, during the military conquests of the Promised Land, the Israelites fought in real wars against real human enemies, however it was God who granted them victory in their battles.[7] Craige further contends God determined the outcome of human events with His participation through those humans and their activity; essentially God fought through the fighting of His people.[7] Once the Promised Land was secured, and the nation of Israel progressed, God used war to protect or punish the nation of Israel with His sovereign control of the nations to achieve His purposes (2 Kings 18:9–12, Jeremiah 25:8–9, Habakkuk 1:5–11). John Howard Yoder affirms as long as Israel trusted and followed God, God would work His power through Israel to drive occupants from lands God willed them to occupy (Exodus 23:27–33).[5] The future of Israel was dependent solely on its faith and obedience to God as mediated through the Law and prophets, and not on military strength.[2] Jacob Enz explains God made a covenant with His people of Israel, placing conditions on them that they were to worship only Him, and be obedient to the laws of life in the Ten Commandments.[8] When Israel trusts and obeys God, the nation prospered; when they rebelled, God spoke through prophets such as Ezekiel and Isaiah, telling Israel that God would wage war against Israel to punish her (Isaiah 59:15-19).[9] War was used in God's ultimate purpose of restoring peace and harmony for the whole earth with the intention towards salvation of all the nations with the coming of the Messiah and a new covenant. Jacob Enz describes God's plan was to use the nation of Israel for a higher purpose, and that purpose was to be the mediator between all the peoples and God.[8] The Old Testament reflects how God helped His people of Israel, even after Israel's repeated lapses of faith, demonstrating God's grace, not violence.[8]

The Old Testament explains God is the only giver of life and God is sovereign over human life. Man's role is to be a steward who should take care of all of God's creation, and that includes protecting human life. Peter Craige explains God's self-revelation through His participating in human history is referred to as "Salvation History."[7] The main objective of God's participation is man's salvation. God participates in human history by acting through people and in the world that is both in need of salvation, and is thus imperfect. God participates in the human activity of war through sinful human beings for His purpose of bringing salvation to the world.[7] Studies conducted by scholars Friedrich Schwally, Johannes Pedersen, Patrick D. Miller, Rudolf Smend and Gerhard von Rad maintain the wars of Israel in the Old Testament were by God's divine command.[4] This divine activity took place in a world of sinful men and activities, such as war. War is considered evil. God's participation through evil human activity such as war, was for the sole purposes of both redemption and judgment.[7] God's presence in these Old Testament wars does not justify or deem them holy, it serves to provide hope in a situation of hopelessness.[7] The sixth commandment, "Thou shalt not kill" (Exodus 20:13) and the fundamental principle it holds true is that reverence for human life must be given the highest importance. The Old Testament points to a time when weapons of war shall be transformed into the instruments of peace, and the hope for the consummation of the Kingdom of God when there will be no more war.[7] Professor John A. Wood points to the scriptures of Isaiah and Micah (Isaiah 2:2-4; 9:5; 11:1-9; and Micah 4:1-7) that express the pacifist view of God's plan to bring peace without violence.[2]

Ministry of Jesus

You have heard that it was said, 'An eye for an eye, and a tooth for a tooth.' But I tell you, do not resist an evil person. If someone strikes you on the right cheek, turn to him the other also. (Matt. 5:38-39)

Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. (Matt. 5:43-48, Luke 6:27-28)

Whatever Christians would not wish others to do to them, they do not to others. And they comfort their oppressors and make them their friends; they do good to their enemies…. Through love towards their oppressors, they persuade them to become Christians.

A soldier of the civil authority must be taught not to kill men and to refuse to do so if he is commanded, and to refuse to take an oath. If he is unwilling to comply, he must be rejected for baptism. A military commander or civic magistrate must resign or be rejected. If a believer seeks to become a soldier, he must be rejected, for he has despised God.

One soul cannot be due to two masters—God and Cæsar. And yet Moses carried a rod, and Aaron wore a buckle, and John (Baptist) is girt with leather and Joshua the son of Nun leads a line of march; and the People warred: if it pleases you to sport with the subject. But how will a Christian man war, nay, how will he serve even in peace, without a sword, which the Lord has taken away? For albeit soldiers had come unto John, and had received the formula of their rule; albeit, likewise, a centurion had believed; still the Lord afterward, in disarming Peter, unbelted every soldier. No dress is lawful among us, if assigned to any unlawful action.

For since we, a numerous band of men as we are, have learned from His teaching and His laws that evil ought not to be requited with evil, that it is better to suffer wrong than to inflict it, that we should rather shed our own blood than stain our hands and our conscience with that of another, an ungrateful world is now for a long period enjoying a benefit from Christ, inasmuch as by His means the rage of savage ferocity has been softened, and has begun to withhold hostile hands from the blood of a fellow-creature.

Consider the roads blocked up by robbers, the seas beset with pirates, wars scattered all over the earth with the bloody horror of camps. The whole world is wet with mutual blood; and murder, which in the case of an individual is admitted to be a crime, is called a virtue when it is committed wholesale.

Those soldiers were filled with wonder and admiration at the grandeur of the man's piety and generosity and were struck with amazement. They felt the force of this example of pity. As a result, many of them were added to the faith of our Lord Jesus Christ and threw off the belt of military service.

How can a man be master of another's life, if he is not even master of his own? Hence he ought to be poor in spirit, and look at Him who for our sake became poor of His own will; let him consider that we are all equal by nature, and not exalt himself impertinently against his own race[...]

Conversion of the Roman Empire

After the Roman Emperor Constantine converted in A.D. 312 and began to conquer "in Christ's name," Christianity became entangled with the state, and warfare and violence were increasingly justified by influential Christians. Some scholars believe that "the accession of Constantine terminated the pacifist period in church history."[22] Nevertheless, the tradition of Christian pacifism was carried on by a few dedicated Christians throughout the ages, such as Martin of Tours. Martin, who was serving as a soldier, declared in 336 "I am a soldier of Christ. I cannot fight."[23] He was jailed for this action, but later released.[23]

Since then, many other Christians have made similar stands for pacifism as the following quotes show:

The Scriptures teach that there are two opposing princes and two opposing kingdoms: the one is the Prince of peace ; the other the prince of strife. Each of these princes has his particular kingdom and as the prince is so is also the kingdom. The Prince of peace is Christ Jesus ; His kingdom is the kingdom of peace, which is His church; His messengers are the messengers of peace; His Word is the word of peace; His body is the body of peace; His children are the seed of peace.

To our most bitter opponents we say: ‘We shall match your capacity to inflict suffering by our capacity to endure suffering. We shall meet your physical force with soul force. Do to us what you will, and we shall continue to love you.’

Love without courage and wisdom is sentimentality, as with the ordinary church member. Courage without love and wisdom is foolhardiness, as with the ordinary soldier. Wisdom without love and courage is cowardice, as with the ordinary intellectual. Therefore one who has love, courage, and wisdom is the one in a million who moves the world, as with Jesus, Buddha, and Gandhi.

Peace churches

The term "historical peace churches" refers to three churches—the Church of the Brethren, the Mennonites and the Quakers—who took part in the first peace church conference, in Kansas in 1935, and who have worked together to represent the view of Christian pacifism.

Christadelphians

Although the group had already separated from the Campbellites, a part of the Restoration Movement, after 1848 for theological reasons as the "Royal Assembly of Believers", among other names, the "Christadelphians" formed as a church formally in 1863 in response to conscription in the American Civil War. They are one of the few churches to have been legally formed over the issue of Christian pacifism.[30] The British and Canadian arms of the group adopted the name "Christadelphian" in the following year, 1864, and also maintained objection to military service during the First and Second World Wars. Unlike Quakers, Christadelphians generally refused all forms of military service, including stretcher bearers and medics, preferring non-uniformed civil hospital service.[31]

Churches of God (7th day)

The different groups evolving under the name Church of God (7th day) stand opposed to carnal warfare, based on Matthew 26:52; Revelation 13:10; Romans 12:19-21. They believe the weapons of their warfare to not be carnal but spiritual (II Corinthians 10:3-5; Ephesians 6:11-18).[32][33]

Seventh-day Adventists

During the American Civil War in 1864, shortly after the formation of the Seventh-day Adventist Church, the Seventh-day Adventists declared, "The denomination of Christians calling themselves Seventh-day Adventists, taking the Bible as their rule of faith and practice, are unanimous in their views that its teaching are contrary to the spirit and practice of war; hence, they have ever been conscientiously opposed to bearing arms."[34]

The general Adventist movement from 1867 followed a policy of conscientious objection. This was confirmed by the Seventh-day Adventist Church in 1914. The official policy allows for military service in non-combative roles such as medical corps[35] much like Seventh-day Adventist Desmond Doss who was the first conscientious objector to receive the Medal of Honor and one of only three so honored, and other supportive roles which do not require to kill or carry a weapon.[36]

Christian pacifism in action

From the beginning of the First World War, Christian pacifist organizations emerged to support Christians in denominations other than the historic peace churches. The first was the interdenominational Fellowship of Reconciliation ("FoR"), founded in Britain in 1915 but soon joined by sister organizations in the U.S. and other countries. Today pacifist organizations serving specific denominations are more or less closely allied with the FoR: they include the Methodist Peace Fellowship (established in 1933), the Anglican Pacifist Fellowship (established in 1937), Pax Christi (Roman Catholic, established in 1945), and so forth. The Network of Christian Peace Organisations (NCPO) is a UK-based ecumenical peace network of 28 organizations.[37] Some of these organizations do not take strictly pacifist positions, describing themselves instead as advocating nonviolence, and some either have members who would not consider themselves Christians or are explicitly interfaith. However, they share historical and philosophical roots in Christian pacifism.

Walter Wink writes that "There are three general responses to evil: (1) passivity, (2) violent opposition, and (3) the third way of militant nonviolence articulated by Jesus. Human evolution has conditioned us for only the first two of these responses: fight or flight."[39] This understanding typifies Walter Wink's book, Jesus and Nonviolence: A Third Way.[40]

World War I

Ben Salmon was an American Catholic pacifist and outspoken critic of just war theory, as he believed all war to be unjust.[41] During World War I, Salmon was arrested for refusing to complete a Selective Service and report for induction. He was court-martialed at Camp Dodge, Iowa on July 24, 1918, and sentenced to death. This was later revised to 25 years hard labor.[42] Salmon's steadfast pacifism has since been cited as an inspiration for other Catholics, such as Fathers Daniel Berrigan and John Dear.[43][44]

The radical Christian pacifist[47]John Middleton Murry, changed his opinions on Christian pacifism in light of the Holocaust. In his early years as a writer of The Necessity of Pacifism (1937) and as editor of the weekly London newspaper, Peace News, he argued that Nazi Germany, should be allowed retain control of mainland Europe, arguing Nazism was a lesser evil compared to the horrors of a total war.[48][49] Later, he recanted his pacifism in 1948 and promoted a preventative war against the Soviet Union.[50]

War tax resistance

Opposition to war has led some, like Ammon Hennacy, to a form of tax resistance in which they reduce their income below the tax threshold by taking up a simple living lifestyle.[55][56] These individuals believe that their government is engaged in immoral, unethical or destructive activities such as war, and paying taxes inevitably funds these activities.[57]

↑ Justo L. González, Essential Theological Terms, Westminster John Knox Press, 2005, ISBN 0-664-22810-0, p. 125: "There is no doubt that the early church was pacifist, teaching that Christians could not be soldiers."

↑ Long have I held that war is an enormous crime; long have I regarded all battles as but murder on a large scale. India's Ills and England's Sorrows," September 6, 1857

↑ The New conscientious objection: from sacred to secular resistance Charles C. Moskos, John Whiteclay Chambers - 1993 "The first conscientious objector in the modern sense appeared in 1815. Like all other objectors from then until the 1880s, he was a Quaker.4 The government suggested exempting the pacifist Quakers, but the Storting, the Norwegian "